Muʿtazilah, (
Arabic: Those Who Withdraw, or Stand Apart) English Mutazilites, in Islām, political or religious neutralists; by the 10th century the term came to refer specifically to an Islāmic school of speculative theology that flourished in Basra and Baghdad (8th–10th centuries ad).

The name first appears in early Islāmic history in the dispute over ʿAlī’s leadership of the Muslim community after the murder of the third caliph, ʿUthmān (656). Those who would neither condemn nor sanction ʿAlī or his opponents but took a middle position were termed the Muʿtazilah.

The theological school is traced back to Wāṣil ibn ʿAṭāʾ (699–749), a student of al-Ḥasan al-Baṣrī, who by stating that a grave sinner ( fāsiq) could be classed neither as believer nor unbeliever but was in an intermediate position (al-manzilah bayna manzilatayn), withdrew (iʿtazala, hence the name Muʿtazilah) from his teacher’s circle. (The same story is told of ʿAmr ibn ʿUbayd [d. 762].) Variously maligned as free thinkers and heretics, the Muʿtazilah, in the 8th century ad, were the first Muslims to use the categories and methods of Hellenistic philosophy to derive their three major and distinctive dogmatic points.

First, they stressed the absolute unity or oneness (tawḥīd) of God. From this it was logically concluded that the Qurʾān could not be technically considered the word of God (the orthodox view), as God has no separable parts, and so had to be created and was not coeternal with God. Under the ʿAbbāsid caliph al-Maʾmūn, this doctrine of the created Qurʾān was proclaimed (827) as the state dogma, and in 833, a miḥnah or tribunal was instituted to try those who disputed the doctrine (notably the theologian Aḥmad ibn Ḥanbal); the Muʿtazilī position was finally abandoned by the caliphate under al-Mutawakkil c. 849. The Muʿtazilah further stressed the justice(ʿadl) of God as their second principle. While the orthodox were concerned with the awful will of God to which each individual must submit himself without question, the Muʿtazilah posited that God desires only the best for man, but through free will man chooses between good and evil and thus becomes ultimately responsible for his actions. So in the third doctrine, the threat and the promise (al-waʿd wa al-waʿīd), or paradise and hell, God’s justice becomes a matter of logical necessity: God must reward the good (as promised) and must punish the evil (as threatened).

Among the most important Muʿtazilī theologians were Abū al-Hudhayl al-ʿAllāf (d. c. 841) and an-Naẓẓām (d. 846) in Basra and Bishr ibn al-Muʿtamir (d. 825) in Baghdad. It was al-Ashʿarī (d. 935 or 936), a student of the Muʿtazilī al-Jubbāʾī, who broke the force of the movement by refuting its teachings with the same Hellenistic, rational methods first introduced by the Muʿtazilah. Muʿtazilī beliefs were disavowed by the Sunnite Muslims, but the Shīʿites accepted their premises.

Learn More in these related articles:

...of the science and philosophy taught in universities in the Middle Ages was derived from these Arabic translations, rendered into Latin in Spain in the 12th century. Under al-Maʾmūn the Muʿtazilite creed (a school of theology greatly indebted to Hellenistic rationalism) was declared state dogma—one of the few instances of such an act in Islamic history—and was not...

...to centre on the Qurʾān and its created or uncreated nature. Al-Maʾmūn, as well as his brother and successor al-Muʿtaṣim (833–842), was attracted to the Muʿtazilah (Mutazilites), whose school had been influenced by Hellenistic ideas as well as by contact with non-Muslim theologians. If the Qurʾān were eternal along with God, his...

The question of whether good works are an integral part of faith or independent of it, as raised by the Khārijites, led to another important theological question: Are human acts the result of a free human choice, or are they predetermined by God? This question brought with it a whole series of questions about the nature of God and of human nature. Although the initial impetus to...